Jesus testifies to the onlookers that He casts out demons not by Beelzebul but by the Finger of God, by the work of Him.

As Jesus did, so Francis had temptations and was greatly tried by the devil.

But the Finger of God, the Holy Spirit, won every battle in him, extending the Kingdom of heaven in hearts.

Like Francis, Clare too encountered such trials from which, by the Grace of God, she always emerged unscathed, because she was not divided, but totally united with Christ.

The Sources are eloquent bearers of great existential and spiritual truth. Let us look at what they tell us in this regard.

"In those places he had to fight hand to hand with the devil, who confronted him in order to frighten him not only with interior temptations, but also exteriorly with clashes and ruin.

But Francis, as a very strong soldier of Christ, knowing full well that his Lord could do everything everywhere, did not let himself be frightened at all, but repeated in his heart:

«You cannot, O evil one, unleash the weapons of your malice against me in these places any more than you would do to me if we were in the crowd»" (FF 446).

And a friar, who had long been harassed by the assaults of the devil and wept at the feet of Francis, was delivered by him:

"the Father felt pity for him and understood that he was tormented by malignant instigations:

«I command you, O demons, - he exclaimed - by the virtue of God, not to torment my brother any more from now on, as you have dared so far».

Immediately that gloomy darkness dissipated, the friar rose free and felt no more torment, as if he had always been free of it" (FF 697).

Clare was also attacked several times by the enemy.

"While she was once weeping, in the middle of the night, the angel of darkness appeared to her in the form of a black child, and thus admonished her: Do not weep so much, for you will go blind!

But, she answered him at once:

«She will not be blind who will see God», he turned away in confusion" (FF 3198).

And in the first letter to her spiritual daughter, Agnes of Bohemia, Clare expresses herself thus:

«The man covered with clothes cannot pretend to wrestle with an unclothed man, for he who offers a grasp to his adversary is sooner thrown to the ground» (FF 1867).

The servants of God, in their simplicity, have clear ideas, because they are guided by the Finger of God - and they do not give up the authentic Vocation.

«But if by the Finger of God I cast out demons, then the kingdom of God has come for you» (Lk 11:20)

Friday, 27th wk. in O.T.  (Lk 11:15-26)

Chapter eleven of Luke continues by highlighting how confident and persevering prayer not only obtains what is asked for, but even more: the great gift of the Holy Spirit.

In the Sources, Francis is a magnificent example.

Poor in worldly goods but rich in the Spirit of God, the Poverello considered the Lord as the Great Almsgiver who gives generously to those who trust in Him.

In the Sources we find a telling episode:

"The servant of God, who had become very ill, was brought back to Assisi from Nocera by an escort of ambassadors sent by the devout people of Assisi.

The escorts, together with the servant of God, arrived at a poor village called Satriano.

As the hour and hunger made them feel the need for food, they went to look for it in the village. But, finding nothing to buy, they returned empty-handed.

Then the Saint said to these men:

«If you have found nothing, it is because you have more faith in your flies than in God (by the term 'flies' he meant money).

But go back to the houses you passed by and humbly ask for alms, offering God's love as payment.

And do not think that this is a shameful and humiliating gesture: that is a mistaken idea, because the Great Almsgiver, after sin, has made all goods available to the worthy and the unworthy, with most generous goodness».

The knights put aside their embarrassment, went spontaneously to ask for alms and managed to buy with the love of God what they had not obtained with money.

In fact, those poor inhabitants, moved and inspired by God, generously offered not only their possessions, but also themselves.

And so it came to pass that Francis' poverty made up for the poverty that money had been unable to alleviate" (FF 1130).

On the other hand, the Servant of the Lord had always believed throughout his life that God offers much more than we think, giving us the Holy Spirit - the sum of all good things.

In fact, in the ‘Regula bullata’ (1223), Francis states that we must «desire above all else [...] to have the Spirit of the Lord and his holy working» (FF 104), which rests on those who live the Gospel faithfully.

The Poor Man of Christ, in fact, considered Him the Minister of the Order.

And he said:

«In God [...] there is no preference of persons, and the Holy Spirit, the general minister of the Order, rests equally on the poor and the simple» (FF 779).

«How much more will the Father who is in heaven give the Holy Spirit to those who ask him» (Lk 11:13b)

Thursday of the 27th wk. in Ordinary Time  (Lk 11:5-13)

After praying, Jesus receives a request from the disciples to teach them how to pray.

Thus he gives them the 'Our Father'.

If we look in the Franciscan Sources we realise how important prayer was for the little Poor Man.

Francis, the Herald of the Great King, was no longer so much a man who prayed as a creature made prayer.

And just as the disciples, when they saw Jesus praying, asked him to teach them to pray, so the friars who had the good fortune to see Francis immersed in prayer, asked him to teach them.

"When, then, the brothers asked him to teach them to pray, he said: When you pray, say:

«Our Father» and «We adore you, O Christ, in all your churches which are in the whole world, and we bless you, because through your holy cross you have redeemed the world» (FF 1068).

"Moreover, he taught them to praise God in all creatures and [...] to confess frankly the truth of the faith" (FF 1069).

And in his writings (specifically, the Paraphrase of the "Our Father"):

«O most holy Our Father: creator, redeemer, consoler and our Saviour. Who art in heaven: in the angels and in the saints, enlightening them to knowledge, because thou, Lord, art light: enkindling them to love, because thou, Lord, art love; making thy dwelling in them and filling them with bliss, because thou, Lord, art the supreme good, eternal, from whom all good comes and without whom no good exists» (FF 266- 267).

He recommended to his brothers not to neglect prayer. Indeed:

«Above all else - he firmly asserted - the religious must desire the grace of prayer» and he urged his brothers in every possible way to practise it zealously, convinced that no one makes progress in the service of God without it.

Walking and sitting, at home and away, working and resting, he was so intent on prayer that he seemed to have devoted every part of himself to it, not only his heart and body but also his activity and time" (FF 1176).

«When you pray, say:

Father, hallowed be thy name,

thy kingdom come» (Lk 11:2)

Wednesday of the 27th wk in O.T.  (Lk 11,1-4)

Francis of Assisi, the Knower and the Least of God, always had clear in his conscience the importance and necessity of the contemplative life, tempered by work that keeps idleness at bay and conforms to Christ. He demanded this for himself and for his brothers. He went so far as to say that serving his brothers was worth more than any stay in the hermitages, where he himself loved to go when he could.

We read in his writings: «And I worked with my own hands, and I want to work; and I firmly want all the other brothers to work as befits honesty. Those who do not know, let them learn, not for the greed of receiving the reward of work, but to set an example and keep idleness at bay» (FF 119).

Furthermore: «We are convinced that [...] those who live differently in hermitages have been reproached a great deal. Many, in fact, transform the place of contemplation into idleness and the hermit's way of life, instituted to allow souls perfection, reduces it to a place of pleasure [...] Certainly this reproach is not for everyone. We know that there are saints [...] who follow excellent laws in the hermitage» (FF 765).

Even among the friars there was discussion about whether to live in contemplation or action, in fact in the Major Legend it is written:

"While, firm in their holy purpose, they faced the Spoletana valley, they began to discuss whether they should spend their lives among the people or dwell in solitary places. 

But Francis, the servant of Christ, not trusting in his own experience or that of his own, entrusted himself to prayer, to insistently seek what the disposition of the divine will was on this point.

He was thus enlightened with an answer from Heaven and understood that he had been sent by the Lord for this purpose: to win souls for Christ [...] And so he chose to live for all, rather than for himself alone, spurred on by the example of the One who deigned to die, He alone, for all men" (FF1066).

But love for prayer and listening to the Word always accompanied his actions and those of his brothers.

"The tireless dedication to prayer [...] had brought the man of God to such clarity of spirit that [...] he scrutinised the depths of the Scriptures with a clear and acute intellect. He read the sacred books and kept tenaciously imprinted in his memory what he had once assimilated: for he continually ruminated with affectionate devotion what he had listened to with an attentive mind" (FF1187).

Transformed into prayer, without failing in service:

Francis had a special predilection for the Word of God, and in him, without failing in the services to be rendered to his neighbour, he always gave priority to listening to what the Lord asked or taught, fixing it well in his mind.

He had chosen the good part that no one could take away from him. 

Indeed, the Sources instruct us in this regard:

"He spent all his time in holy recollection in order to imprint Wisdom in his heart; he feared to turn back if he did not always make progress.

And if at times there were urgent visits from seculars or other matters, he would cut them off rather than finish them, to take refuge again in contemplation [...].

He was always looking for a secluded place, where he could unite himself not only with his spirit, but with his individual limbs to his God" (FF 681).

"Often without moving his lips, he would meditate for a long time within himself and, concentrating the external powers within, he would lift himself up with his spirit to heaven. In this way he directed his whole mind and affection to the one thing he asked of God: he was not so much a praying man as he himself was transformed into a living prayer" (FF 682).

He had understood the essence of the Gospel.

When he was infirm and full of pain, to a friar who had learned from Francis to take refuge in the Scriptures and who now invited him to have them read to him for relief, the Saint replied:

«It is good to read the testimonies of Scripture, and it is good to seek in them the Lord our God. But, as for me, I have already taken so much from the Scriptures as to be more than sufficient for my meditation and reflection. I need no more, Son: I know Christ poor and crucified» (FF 692).

Jesus, to the one who asks: «And who is neighbour, to me?» (Lk 10:29) answers by telling a story.

When faced with someone lying on the ground, one should not pass by, but rather come to his aid, take care of him, because every person who is beaten is one's neighbour, whoever he may be.

The Poverello, who had received mercy from the Lord, had learned the lesson well enough to apply it "sine glossa", literally towards everyone, starting with the most needy and marginalised of his time.

The Poor Man's encounter with lepers constitutes a fundamental page in his growth in the Spirit.

It was a crossroads that profoundly modified him and changed the coordinates of his interior life.

For those unfortunate people he feels compassion and "passion", willing to help them in any way he can, because he is the Suffering Servant.

We read in his wonderful Testament

«The Lord gave me, friar Francis, to begin to do penance in this way: when I was in sin, it seemed to me too bitter to see lepers; and the Lord himself led me among them and I used Mercy with them.

And as I turned away from them, what seemed bitter to me was changed to sweetness of soul and body» (FF 110).

Thus "the Saint goes among the lepers and lives with them, to serve them in every need for the love of God. He washes their decaying bodies and heals their virulent sores [...].

For the sight of lepers, as he attests, was at first so unbearable to him, that as soon as he saw their shelter two miles away, he plugged his nose with his hands.

But here is what happened: at the time when he had already begun, by the Grace and virtue of the Most High, to have holy and wholesome thoughts, while he was still living in the world, one day a leper stood before him: he did violence to himself, approached him and kissed him.

From that moment he decided to despise himself more and more, until through the mercy of the Redeemer he obtained full victory" (FF 348).

And Francis healed many lepers:

"In the city of Fano, a young man named Bonomo, considered by all the doctors to be a leper and a paralytic, as soon as he was offered very devoutly by his parents to Blessed Francis, was freed from leprosy and paralysis and regained full health" (FF 564).

The care he lavished on lepers, as the Good Samaritan of the Gospel, was transformed, by the gift of the Lord, into power and efficacy in healing diseases of body and spirit.

He had visceral compassion for these souls abandoned to themselves and lived the Gospel of the derelict and marginalised to the letter, loving with extraordinary fondness the Lazarus of his time and beyond.

«Go, do likewise» (Lk 10:37)

Monday, 27th wk. in O.T.  (Lk 10,25-37)

Jesus tells the parable of the murderous farmers. Only at the end do the priests and Pharisees realise that it was directed at them, and they try to arrest him, though they fear the crowd, who regarded him as a prophet.

Francis knew full well that Jesus is the Cornerstone, rejected by the builders, yet precious and as firm as granite in the sight of God.

He knew and repeated in his heart the Psalm (118) which captures all this: 

«Jesus said to them, “Have you never read in the Scriptures: ‘The stone which the builders rejected has become the cornerstone […]’» (Mt 21:42).

In the Sources, indeed, we find the Poverello’s great respect for the stones that reminded him of the Cornerstone: Christ.

Celano, in the Second Life, emphasises:

“He walked reverently upon the stones, out of respect for the One who is called the Stone. And when he had to recite the verse which says, ‘Upon the rock you have set me’, he altered the words out of greater reverence: «Beneath the feet of the Rock you have set me»” (FF 750).

Following Christ’s example and through the work of the Holy Spirit, Francis became a stone in the edifice of the Church.

The Major Legend attests to this:

“During the two years following the appearance of the stigmata, he, like a stone intended for the edifice of the heavenly Jerusalem, had been hewn by the blows of trial through his many and tormenting infirmities, and, like malleable material, had been brought to the highest perfection under the hammer of numerous tribulations” (FF 1239).

Alongside Francis, Clare too was transformed into a cornerstone for the Order of the Poor Ladies.

We read: “The first work Francis undertook […] was to rebuild a temple to the Lord. He did not set out to build a new one, but restored an ancient and dilapidated church; he did not undermine the foundations, but built upon them, thus—without realising it—leaving primacy to Christ. For no one could lay any foundation other than the one already laid: Jesus Christ.

Having therefore returned to the place where, as has been said, the church of San Damiano had once stood, with the grace of the Most High he repaired it with great diligence in a short space of time” (FF 350).

“This is the blessed and holy place where, through the work of Francis himself, the glorious Order of the «Poor Ladies» and holy virgins had its happy beginning, almost six years after his conversion.

It was there that Sister Clare, also a native of Assisi, a most precious and strong stone, became the cornerstone for all the other stones of this religious family” (FF 351).

Upon the Cornerstone of Christ—He whom the murderous vineyard-keepers persecuted and killed—stones brought to life by Him were laid (finding there their place and meaning) to build the Kingdom of God through the power of the Spirit.

27th Sunday in Ordinary Time, year A  (Mt 21:33–43)

The Gospel considered today is a hymn of praise to God the Father by Jesus, in the dimension of the weakness and vulnerability of the little ones.

He had experienced the disappointment of the "great ones", suspicious of his wonders.

Instead of asking the Father for help, as Son he praises him in his dark moments.

Looking at our Poor Man, all this is evident.

Short in stature, humble in spirit and a minor by profession, Francis of Assisi made littleness his existential and spiritual mark - and he taught his brothers the same.

To be humble and minimal in the following of the Lord was the essential trait of the friar - precisely minor - who wanted to live in communion at the Portiuncula.

Addressing the great and wise of this world, the Saint found resistance in making his proposal of poverty and essentiality of life understood.

They often replied to him:

"The poverty you seek, remain for ever with you, and your children, and your descendants after you" (cf. FF 1964).

In the Sources we find again that "Blessed Francis, hearing these words, marvelled in his heart and gave thanks to God, saying:

«Be blessed, O Lord God, who has kept these things hidden from the wise and prudent and revealed them to the little ones!

Yea, O Father, for thus it pleased thee!

O Lord, Father and master of my life, do not abandon me in their gathering, nor let me fall into that shame, but by your grace grant me to find what I seek, for I am your servant and the Son of your handmaid»" (FF 1965).

Furthermore, it must be remembered that "The servant of God, Francis, small in stature, humble of spirit and a minor by profession, while he lived here on earth, chose for himself and his brothers a small portion of the world [...] and they were certainly inspired by God who, in ancient times, called the place Porziuncola, the place that fell to those who did not want to possess anything on this earth [...].

There stood in this place a church dedicated to the Virgin Mother who, by her particular humility, deserved, after her Son, to be Sovereign of all Saints.

It was here that the Order of the Minors began, and their noble edifice rose wide and harmonious, as if resting on a solid foundation.

The Saint loved this place more than any other, and commanded the friars to venerate it with special devotion.

He wanted it always to be kept as a mirror of the Order in humility and highest poverty, reserving its ownership to others and keeping its use for himself and his own only" (FF 604).

So littleness was an eloquent sign of his being a child of God.

Precisely from such a position of hiddenness, in the difficult and obscure periods of his journey of faith, Francis raised to God the Father the praise for what he was doing:

«Most High, Almighty, good Lord,

To Thee be praise, glory and honour, and every blessing [...]

Praised be You, my Lord, with all Your creatures [...]» (FF 263).

Francis composed such a masterpiece in the cruellest and most suffering moment of his life, ill and in darkness.

Yet, he raised to God an authentic hymn of praise.

Like Jesus, who at the moment of loneliness and apparent defeat, of failure, raised his voice to the Father - to bless and praise him.

The blind alley and the darkness became a source of inspiration, and of a deeper relationship with the Lord; combined with that vulnerable littleness, entrusted to the Father for his Kingdom.

Saturday 26th wk. in O.T.  (Lk 10:17-24)

Before the disciples arguing about who was the greatest among them, Jesus educates them by placing a child before their eyes. This is the measure of their greatness.

So: acceptance and littleness are the credentials for the Kingdom.

Small in stature, but truly endowed with that littleness that makes one a child at heart.

Francis was always concerned not to scandalise the little ones that Jesus speaks of in the Gospel.

The authority of the Sources informs us:

"Often thinking of the scandal given to the little ones, he felt an immense sadness, to the point of believing that he would have died of grief, if the divine goodness had not sustained him with its comfort" (FF 1139).

Francis himself described himself as «I, small and simple, inexperienced in speaking, have received the grace of prayer more than that of preaching [...].

In prayer we speak to God, we listen to him, and we remain in the midst of the angels» (FF 1204).

Again: "Nothing else did he possess, the Poor Man of Christ, but two pennies that he could bestow with liberal charity: his body and soul" (FF 1167).

And to his brothers he taught and recommended littleness in every happy or sad affair:

"Scarcity itself was for them abundance and superabundance, while, according to the advice of the Wise One, they took pleasure not in greatness, but in the smallest things" (FF 1075).

Oh what great love he had for the Angels!

The Franciscan Sources tell us that "to the angelic spirits, who burn with a marvellous fire, which inflames the souls of the elect and makes them penetrate into God, he was united by an unbreakable bond of love [...].

For blessed Michael the Archangel, since he has the task of presenting souls to God, he nurtured special devotion and love, dictated by his fervent zeal for the salvation of souls" (FF 1166).

«Beware of despising a single one of these little ones, for I say to you that their angels in heaven ceaselessly see the face of the Father in heaven» (Mt 18:10)

Holy Guardian Angels, October 2